SGGS pp 514-516, Goojri Ki Vaar M: 3, Pauris 14-18.

SGGS pp 514-516, Goojri Ki Vaar M: 3, Paurris 14-18.

Note 1: A Vaar is like a ballad written in praise of some one. In Gurbani they are in praise of the Almighty. Most Vaars have Sloks or prologues and Paurris or stanzas. The two types of compositions may be by the same author or by different authors. The Vaars are identified as those of the author of the Pauris. In this Vaar both the Sloks and Paurris are of the third Guru.

Note 2: The Sloks or prologues preceding the next five Paurris repeatedly use the expression Vaah-u Vaah-u. Vaah-u in vernacular is an expression of exclamation for praise and has been used to praise the Almighty. In some Sloks it has been used for the Almighty IT-self and Naam – Divine virtues.

Note 3: Some scholars like the authors of Shabdaarath issued by SGPC are of the opinion that Vaah-u is the short form of Vahiguru, the Almighty. On the other hand, Prof Sahib Singh, the author of Guru Granth Darpan, says it is wrong to think that way as Vaah-u and guru are two different words. The first Slok below also says that Vaah-u Vaah-u is praising the virtues of the Master with words of the guru.

ਸਲੋਕੁ ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਆਪਿ ਅਖਾਇਦਾ ਗੁਰ ਸਬਦੀ ਸਚੁ ਸੋਇ ॥ ਵਾਹੁ ਵਾਹੁ ਸਿਫਤਿ ਸਲਾਹ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥

Salok mėhlā 3. vāhu vāhu āp akẖā▫iḏā gur sabḏī sacẖ so▫e. vāhu vāhu sifaṯ salāh hai gurmukẖ būjẖai ko▫e.

Prologue by the third Guru: (Sach-u = eternal, soey = that) the Eternal Master (aap-i) IT-self (akhaaida) is called (vaah-u vaah-u) great, i.e. IT-self motivates to praise so as to emulate IT’s virtues, (gur sabdee = with guru’s word) guided by the guru.

Vaah-u Vaah-u is (salaah) praising (siphat-i) virtues of the Almighty; (koey) some rare person (boojhai) understands them (gurmukh-i) with the guru’s guidance.

ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਸਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਪ੍ਰਭੁ ਪਾਇਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥

vāhu vāhu baṇī sacẖ hai sacẖ milāvā ho▫e. Nānak vāhu vāhu karṯi▫ā parabẖ pā▫i▫ā karam parāpaṯ ho▫e. ||1||

(Baanee) the words of (vaah-u vaah-u) praise of the Almighty are (sach-u) eternal – because the Master’s virtues are eternal – it is by recounting and living by the virtues that (milaava) meeting/finding (sach-i) the Eternal is (hoey = happens) made possible.

(Prabh-u) the Master is (paaia) found (kartiaa) by saying vaah-u vaah-u, i.e. by praising and emulating Divine virtues; (praapat-i hoey = is obtained) one gets to praise the Master (karam-i) with Divine grace, which is received based on past deeds, says third Nanak. 1.

ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਤੀ ਰਸਨਾ ਸਬਦਿ ਸੁਹਾਈ ॥ ਪੂਰੈ ਸਬਦਿ ਪ੍ਰਭੁ ਮਿਲਿਆ ਆਈ ॥

Mėhlā 3. vāhu vāhu karṯī rasnā sabaḏ suhā▫ī. Pūrai sabaḏ parabẖ mili▫ā ā▫ī.

Prologue by the third Guru: (Rasna) the tongue (suhaaee = looks good) it glorified (kartee) by saying Vaah-u Vaah-u, i.e. praising the Almighty, (sabad-i = with words of) with guidance of the guru.

When done (sabad-i = with words of) as taught by (poorai) the perfect guru, (prabh-u) the Master (miliaa aaee = comes to meet) is found within.

ਵਡਭਾਗੀਆ ਵਾਹੁ ਵਾਹੁ ਮੁਹਹੁ ਕਢਾਈ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਹਿ ਸੇਈ ਜਨ ਸੋਹਣੇ ਤਿਨ੍ਹ੍ਹ ਕਉ ਪਰਜਾ ਪੂਜਣ ਆਈ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਨਾਨਕ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਈ ॥੨॥

Vadbẖāgī▫ā vāhu vāhu muhhu kadẖā▫ī. vāhu vāhu karahi se▫ī jan sohṇe ṯinĥ ka▫o parjā pūjaṇ ā▫ī. vāhu vāhu karam parāpaṯ hovai Nānak ḏar sacẖai sobẖā pā▫ī. ||2||

Those by who are motivated (muhah-u = of mouth, kaddhaaee = caused to come out) to say vaah-u vaah-u, i.e. praise and emulate divine virtues, are (vaddbhaagia) very fortunate.

Those who (karah-i = do) say Vaahu Vaahu (seyee) they are (sohney = good looking) praiseworthy; (parja) the people (aaee) come and (poojan = worship) show respect (tin kau) to them, i.e. follow their example.

But motivation to say Vaah-u Vaah-u, i.e. praise and emulate virtues of the Almighty, (praapat-i hovai) is received (karam-i) with Divine grace and those who do, (paaee) receive (sobha = glory) honor (dar-i) at the court of, i.e. are honorably united with, (sachai) the Eternal Master, says third Nanak. 2.

Note: The Paurri below says the Almighty is present within the body but cannot be found because the mind is blocked by other thoughts. Rituals do not help in dispelling them from the mind. Only the guru’s guidance can help overcome the obstacles and see the Master found within.

ਪਉੜੀ ॥ ਬਜਰ ਕਪਾਟ ਕਾਇਆ ਗੜ੍ਹ੍ਹ ਭੀਤਰਿ ਕੂੜੁ ਕੁਸਤੁ ਅਭਿਮਾਨੀ ॥ ਭਰਮਿ ਭੂਲੇ ਨਦਰਿ ਨ ਆਵਨੀ ਮਨਮੁਖ ਅੰਧ ਅਗਿਆਨੀ ॥

Pa▫oṛī. Bajar kapāt kā▫i▫ā gaṛĥ bẖīṯar kūṛ kusaṯ abẖimānī. Bẖaram bẖūle naḏar na āvnī manmukẖ anḏẖ agi▫ānī.

(Paurri) stanza: The Almighty is present (bheetar-i) in (kaaia garrh) the body-fort behind (bajar = tough) a hard-to-cross (kapaatt) gate of (koorr-u = falsehood) deceit, (kusat-u) dishonesty and (abhimaanee) vanity, i.e. the vices do not let the mind see the Almighty within.

The Almighty is not (nadar-i aavnee) visible to those (bhooley) gone astray (bharam-i) due to delusion – misled by other ideas; (manmukh) self-willed persons are (andh) blinded by attachment to the world-play and thus remain (agiaanee = ignorant) oblivious of the Master.

ਉਪਾਇ ਕਿਤੈ ਨ ਲਭਨੀ ਕਰਿ ਭੇਖ ਥਕੇ ਭੇਖਵਾਨੀ ॥ ਗੁਰ ਸਬਦੀ ਖੋਲਾਈਅਨ੍ਹ੍ਹਿ ਹਰਿ ਨਾਮੁ ਜਪਾਨੀ ॥ ਹਰਿ ਜੀਉ ਅੰਮ੍ਰਿਤ ਬਿਰਖੁ ਹੈ ਜਿਨ ਪੀਆ ਤੇ ਤ੍ਰਿਪਤਾਨੀ ॥ ੧੪॥

Upā▫e kiṯai na labẖnī kar bẖekẖ thake bẖekẖvānī. Gur sabḏī kẖolā▫ī▫aniĥ har nām japānī. Har jī▫o amriṯ birakẖ hai jin pī▫ā ṯe ṯaripṯānī. ||14||

The Master is not (labhnee) found by (kitai) any (upaaey) methods/means adopted by (bheykhvaanee = garb wearers) the impostors (kar-i bheykh = wearing garbs) pretend but (thakey = get tired) fail.

The gate within is (kholaaianh-i) opened with (japaanee) remembrance/obedience of (naam-u) Divine virtues and commands (sabdee = with the word) as taught by the guru.

(Jeeo) the revered (har-i) Almighty is like (birakh-u) a tree of (amrit) nectar; (jin) those who (peeaa) drink the nectar, i.e. experience God within, are (triptaanee) satisfied. 14.

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ਸਲੋਕੁ ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਰੈਣਿ ਸੁਖਿ ਵਿਹਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਸਦਾ ਅਨੰਦੁ ਹੋਵੈ ਮੇਰੀ ਮਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਹਰਿ ਸਿਉ ਲਿਵ ਲਾਇ ॥

Salok mėhlā 3. vāhu vāhu karṯi▫ā raiṇ sukẖ vihā▫e. vāhu vāhu karṯi▫ā saḏā anand hovai merī mā▫e. vāhu vāhu karṯi▫ā har si▫o liv lā▫e.

Prologue by the third Guru. (Kartiaa) by saying vaah-u vaah-u, i.e. praising and emulating the virtues of the Almighty – in other words living by laws of nature – (rain-i = night) human life (vihaaey) passes (sukh-i) in peace – free of worries.

And (anand-u) bliss is (sadaa) ever (hovai = happens) experienced, o (meyree) my (maaey) mother.

This is because (vaah-u vaah-u kartiaa) by praising the Master, one (liv laaey) remains absorbed (sio) with (har-i) the Almighty.

ਵਾਹੁ ਵਾਹੁ ਕਰਮੀ ਬੋਲੈ ਬੋਲਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਸੋਭਾ ਪਾਇ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਸਤਿ ਰਜਾਇ ॥੧॥

vāhu vāhu karmī bolai bolā▫e. vāhu vāhu karṯi▫ā sobẖā pā▫e. Nānak vāhu vāhu saṯ rajā▫e. ||1||

One (bolai) says Vaah-u Vaah-u (karmee) by Divine grace; the Master IT-self (bolaaey) causes to remember Divine virtues.

(Kartiaa) by saying Vaah-u Vaah-u – one lives by Divine virtues and commands, and (paa-e) obtains (sobha = praise) glory – in the world and with the Creator.

But one says Vaah-u Vaah-u (rajaaey = will) with grace (sat-i) of the Eternal. 1.

ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਗੁਰਮੁਖਿ ਲਧੀ ਭਾਲਿ ॥ ਵਾਹੁ ਵਾਹੁ ਸਬਦੇ ਉਚਰੈ ਵਾਹੁ ਵਾਹੁ ਹਿਰਦੈ ਨਾਲਿ ॥

Mėhlā 3. vāhu vāhu baṇī sacẖ hai gurmukẖ laḏẖī bẖāl. vāhu vāhu sabḏe ucẖrai vāhu vāhu hirḏai nāl.

Prologue by the third Guru. (Baanee) the words of (vaah-u vaah-u) praise of Divine virtues are (sach-u) eternal, i.e. Divine virtues are eternal; (gurmukh-i) one who follows the guru (bhaal-i) searches within and (ladhee) finds the virtues within the mind.

S/he (uchrai) utters/praises (sabadey = with words) with the mouth and keeps them (naal-i) with him/her (hirdai) in the heart – lovingly.

ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਹਰਿ ਪਾਇਆ ਸਹਜੇ ਗੁਰਮੁਖਿ ਭਾਲਿ ॥ ਸੇ ਵਡਭਾਗੀ ਨਾਨਕਾ ਹਰਿ ਹਰਿ ਰਿਦੈ ਸਮਾਲਿ ॥੨॥

vāhu vāhu karṯi▫ā har pā▫i▫ā sėhje gurmukẖ bẖāl. Se vadbẖāgī nānkā har har riḏai samāl. ||2||

(Vaah-u vaah-u kartia) by praising Divine virtues (gurmukh-i) as taught by the guru, one is motivated (bhaal-i) to search (har-i) the Almighty and (sahjey) easily (paaia) finds within.

Says third Nanak: Those who (samaal-i) remember (vaah-u vaah-u) the Almighty (hirdai) in their minds are (vaddbhaagee) fortunate. 2.

ਪਉੜੀ ॥ ਏ ਮਨਾ ਅਤਿ ਲੋਭੀਆ ਨਿਤ ਲੋਭੇ ਰਾਤਾ ॥ ਮਾਇਆ ਮਨਸਾ ਮੋਹਣੀ ਦਹ ਦਿਸ ਫਿਰਾਤਾ ॥

Pa▫oṛī. Ė manā aṯ lobẖī▫ā niṯ lobẖe rāṯā. Mā▫i▫ā mansā mohṇī ḏah ḏis firāṯā.

(Paurri) stanza. (Aey) o my (at-i) hughly (lobheeaa) greedy (manaa) mind, you are (nit) ever (raata = dyed) imbued (lobhey = in greed) in gathering money.

(Mansa) the desire to gather mohanee) the enticing (maaia) money causes you (phiraata) to wander (dah dis) in ten directions, i.e. makes you run all over.

ਅਗੈ ਨਾਉ ਜਾਤਿ ਨ ਜਾਇਸੀ ਮਨਮੁਖਿ ਦੁਖੁ ਖਾਤਾ ॥ ਰਸਨਾ ਹਰਿ ਰਸੁ ਨ ਚਖਿਓ ਫੀਕਾ ਬੋਲਾਤਾ ॥ ਜਿਨਾ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਚਾਖਿਆ ਸੇ ਜਨ ਤ੍ਰਿਪਤਾਤਾ॥੧੫॥

Agai nā▫o jāṯ na jā▫isī manmukẖ ḏukẖ kẖāṯā. Rasnā har ras na cẖakẖi▫o fīkā bolāṯā. Jinā gurmukẖ amriṯ cẖākẖi▫ā se jan ṯaripṯāṯā. ||15||

You may become famous because of your riches, but (naau = name) fame or (jaat-i = caste) staus (na jaaisi) will not go/accompany (agai = ahead) to the hereafter; (manmukh-i) self-willed persons (khataa = eat) are consumed by (dukh-u) pain.

A self-willed person does not (chaakhio) taste (har-i ras) Divine elixir, i.e. does not live by Divine virtues and (bolaata) speaks (pheekaa = insipid) arrogantly.

On the other hand (jina) those who, (gurmukh-i) under the guru’s guidance, (chaakhia = taste) live by (amrit-u = life-giving elixir) Divine virtues, (sey) those (jan) people

(triptaata) get satisfaction by being absorbed in the Master in life, and being united on death. 15.

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Note: The Slok below shows why the Almighty alone is deserving of praise.

ਸਲੋਕੁ ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿ ਸਚਾ ਗਹਿਰ ਗੰਭੀਰੁ ॥ ਵਾਹੁ ਵਾਹੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿ ਗੁਣਦਾਤਾ ਮਤਿ ਧੀਰੁ ॥

Salok mėhlā 3. vāhu vāhu ṯis no ākẖī▫ai jė sacẖā gahir gambẖīr. vāhu vāhu ṯis no ākẖī▫ai jė guṇḏāṯā maṯ ḏẖīr.

Prologue by the third Guru. We should (aakheeai) say Vaahu Vaahu, i.e. praise, (tis no = that) someone (ji) who is (sachaa) eternal, (gahir) deep with virtues and (gambheer) profound. We should praise one who (gun-daata) imparts virtues, and (mat-i) counsels to (dheer-u = patience) remain steadfast.

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ਵਾਹੁ ਵਾਹੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿ ਦੇਦਾ ਰਿਜਕੁ ਸਬਾਹਿ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਇਕੋ ਕਰਿ ਸਾਲਾਹੀਐ ਜਿ ਸਤਿਗੁਰ ਦੀਆ ਦਿਖਾਇ ॥੧॥

vāhu vāhu ṯis no ākẖī▫ai jė sabẖ mėh rahi▫ā samā▫e. vāhu vāhu ṯis no ākẖī▫ai jė ḏeḏā rijak sabāhi. Nānak vāhu vāhu iko kar salāhī▫ai jė saṯgur ḏī▫ā ḏikẖā▫e. ||1||

We should praise (tis no = that) someone (ji) who (rahiaa samaaey) pervades (mah-i) in (sabh) all, i.e. is omnipresent.

We should praise someone who (deydaa = gives) provides for and (sabaah-i) reaches (rijak-u) the wherewithal to all.

Says the third Nanak: We can (kar-i) consider (iko) only the One Almighty t0 be praiseworthy whose (deeaa dikhaaey = caused to see) vision is enabled, i.e. one becomes aware of IT’s virtues, by (satigur) the true guru. 1.

ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਗੁਰਮੁਖ ਸਦਾ ਕਰਹਿ ਮਨਮੁਖ ਮਰਹਿ ਬਿਖੁ ਖਾਇ ॥ ਓਨਾ ਵਾਹੁ ਵਾਹੁ ਨ ਭਾਵਈ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਇ ॥

Mėhlā 3. vāhu vāhu gurmukẖ saḏā karahi manmukẖ marėh bikẖ kẖā▫e. Onā vāhu vāhu na bẖāv▫ī ḏukẖe ḏukẖ vihā▫e.

Prologue by the third Guru. (Gurmukh) those who follow the guru’s teachings (sadaa) ever (karah-i) say Vaah-u Vaah-u, i.e. praise the Master and emulate IT’s virtues – they drink the nectar; but (manmukh) those who are self-willed (marah-i = die) perish (khaaey) consuming (bikh-u) poison, i.e. spending their lives in vices.

(Vaah-u vaah-u) praising Divine virtues is not (bhaavaee = liked) agreeable (ona = them) to the latter; they (vihaaey =pass) live (dukhey dukh-i) in continuous pain here and in the hereafter.

ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਵਣਾ ਵਾਹੁ ਵਾਹੁ ਕਰਹਿ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਕਰਹਿ ਸੇ ਜਨ ਨਿਰਮਲੇ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਪਾਇ ॥੨॥

Gurmukẖ amriṯ pīvṇā vāhu vāhu karahi liv lā▫e. Nānak vāhu vāhu karahi se jan nirmale ṯaribẖavaṇ sojẖī pā▫e. ||2||

(Gurmukh-i) those who follow the guru, they (vaah-u vaah-u karah-i) praise the Master (liv laaey) while being absorbed in IT; they (peevana) drink (amrit-u) the life giving elixir, i.e. live by Divine virtues and commands.

Says third Nanak: Those who praise the Almighty – they contemplate the virtues; (sey) such (jan) people become (nirmaley = free of dirt) free of vices and (paaey) obtain (sojhi) awareness of the Almighty Master of (tribhavan = three worlds) the universe. 2.

ਪਉੜੀ ॥ ਹਰਿ ਕੈ ਭਾਣੈ ਗੁਰੁ ਮਿਲੈ ਸੇਵਾ ਭਗਤਿ ਬਨੀਜੈ ॥ ਹਰਿ ਕੈ ਭਾਣੈ ਹਰਿ ਮਨਿ ਵਸੈ ਸਹਜੇ ਰਸੁ ਪੀਜੈ ॥ ਹਰਿ ਕੈ ਭਾਣੈ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਲਾਹਾ ਨਿਤ ਲੀਜੈ ॥

Pa▫oṛī. Har kai bẖāṇai gur milai sevā bẖagaṯ banījai. Har kai bẖāṇai har man vasai sėhje ras pījai. Har kai bẖāṇai sukẖ pā▫ī▫ai har lāhā niṯ lījai.

(Paurri) stanza. The guru (mailai) is found with (bhaanai = will) teachings of the guru; by (seyva = service) following his teachings (bhagat-i) devotion (baneejai) develops, i.e. one lives by Divine virtues and commands.

It is with (bhaanai = will) grace of the Almighty that IT is (milai) is found within and one (peejai) drinks (ras-u) the elixir – remains (sahjey) steadfastly aware of Naam.

It is at Divine pleasure that one (paaiai) attains (sukh-u) comfort by being absorbed in the Creator; one (nit) ever (leejai) receives (har-i) the Almighty as (laaha) profit, i.e. remains absorbed in the Creator.

ਹਰਿ ਕੈ ਤਖਤਿ ਬਹਾਲੀਐ ਨਿਜ ਘਰਿ ਸਦਾ ਵਸੀਜੈ ॥ ਹਰਿ ਕਾ ਭਾਣਾ ਤਿਨੀ ਮੰਨਿਆ ਜਿਨਾ ਗੁਰੂ ਮਿਲੀਜੈ ॥੧੬॥
Har kai ṯakẖaṯ bahālī▫ai nij gẖar saḏā vasījai. Har kā bẖāṇā ṯinī mani▫ā jinā gurū milījai. ||16||

Such a soul (bahaaliai) is seated (takhat-i) on the throne (kai) of (har-i) the Almighty, i.e. is honorably received for union and (sadaa) ever (vaseejai = stays) remains (nij ghar = own house) united with the Master, i.e. is not reborn.

(Tini) only those who (mileejai) find the guru and follow his teachings, (manniaa) accept

(bhaana) the will of the Almighty. 16.

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Note: This seventeenth Paurri of Goojri Ki Vaar M: 3 has two Sloks or prologues also by the third Guru preceding it. The Sloks say that one who has understood virtues of the Almighty, praises them – this is what saying Vahiguru symbilises. Understanding the greatness of the Almighty brings humility and ego/acting by self-will ends. The Paurri says that awareness of virtues of the Almighty can only come from the true Guru.

ਸਲੋਕੁ ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਸੇ ਜਨ ਸਦਾ ਕਰਹਿ ਜਿਨ੍ਹ੍ਹ ਕਉ ਆਪੇ ਦੇਇ ਬੁਝਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਮਨੁ ਨਿਰਮਲੁ ਹੋਵੈ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥

Salok mėhlā 3. vāhu vāhu se jan saḏā karahi jinĥ ka▫o āpe ḏe▫e bujẖā▫e. vāhu vāhu karṯi▫ā man nirmal hovai ha▫umai vicẖahu jā▫e.

Prologue by the third Guru. (Sey) those (jan) persons (jinh kau) to whom the Master (aapey) IT-self (dey-i) imparts (bujhaaey = understand) awareness of – Divine virtues, they (sadaa) ever (vaah-u vaah-u = great, karah-i = say) praise the Almighty.

(Vaah-u vaah-u kartia) by praising majesty of the Almighty, (man-u) the mind (nirmal hovai) is purified as (haumai) ego leaves (vichah-u) from within, i.e. one feels humble in face of majesty of the Almighty.

ਵਾਹੁ ਵਾਹੁ ਗੁਰਸਿਖੁ ਜੋ ਨਿਤ ਕਰੇ ਸੋ ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਕਰਹਿ ਸੇ ਜਨ ਸੋਹਣੇ ਹਰਿ ਤਿਨ੍ਹ੍ਹ ਕੈ ਸੰਗਿ ਮਿਲਾਇ ॥

vāhu vāhu gursikẖ jo niṯ kare so man cẖinḏi▫ā fal pā▫e. vāhu vāhu karahi se jan sohṇe har ṯinĥ kai sang milā▫e.

(Gursikh-u) the guru’s disciple (jo) who (nit) ever (vaah-u vaah-u karey) praises Divine virtues and emulates them, (phal-u paaey = gets the fruit) attains (man chindiaa = mind’s wishes) what s/he wishes for – the most sublime being union with the Almighty.

Those who (vaah-u vaah-u karah-i) praise Divine virtues, (sey) such (jan) persons are (sohaney = handsome) glorified by God; o (har-i) Almighty, please (milaaey) lead me (tinh kai) to their (sang-i) company – so that I can follow their example.

ਵਾਹੁ ਵਾਹੁ ਹਿਰਦੈ ਉਚਰਾ ਮੁਖਹੁ ਭੀ ਵਾਹੁ ਵਾਹੁ ਕਰੇਉ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਜੋ ਕਰਹਿ ਹਉ ਤਨੁ ਮਨੁ ਤਿਨ੍ਹ੍ਹ ਕਉ ਦੇਉ ॥੧॥

vāhu vāhu hirḏai ucẖrā mukẖahu bẖī vāhu vāhu kare▫o. Nānak vāhu vāhu jo karahi ha▫o ṯan man ṯinĥ ka▫o ḏe▫o. ||1||

May I (uchra) say Vaah-u Vaah-u (hirdai) in the mind, i.e. remember, and (kareyo) utter the same (mukhah-u) from the mouth.

Says third Nanak: I shall (deyo) give my (tan-u) body and (man-u) mind (tinh kau) to those (jo) who (karah-i = do, vaah-u vaah-u = praising) praise the Almighty, i.e. I shall sincerely respect and follow them. 1.

ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਸਾਹਿਬੁ ਸਚੁ ਹੈ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕਾ ਨਾਉ ॥ ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਫਲੁ ਪਾਇਆ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥

Mėhlā 3. vāhu vāhu sāhib sacẖ hai amriṯ jā kā nā▫o. Jin sevi▫ā ṯin fal pā▫i▫ā ha▫o ṯin balihārai jā▫o.

Prologue by the third Guru. (Vaah-u Vaah-u) the praiseworthy (sahib-u) Master is (sach-u) Eternal, awareness of (ja ka) whose (naau) Naam/virtues and commands is (amrit-u) life giving – provides strength to remain steadfast against temptations.

(Jin-i) those who (seyvia = serve) obey the Master, (tin-i) they (phal-u = fruit, paaia = obtain) attain what they wish for; (hau) I (balihaarai jaau = am sacrifice) adore and humbly follow (tin) them.

ਵਾਹੁ ਵਾਹੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਜਿਸ ਨੋ ਦੇਇ ਸੁ ਖਾਇ ॥ ਵਾਹੁ ਵਾਹੁ ਜਲਿ ਥਲਿ ਭਰਪੂਰੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥

vāhu vāhu guṇī niḏẖān hai jis no ḏe▫e so kẖā▫e. vāhu vāhu jal thal bẖarpūr hai gurmukẖ pā▫i▫ā jā▫e.

(Vaah-u vaah-u) the praiseworthy Master is (nidhaan-u) the treasure (gunee) of virtues; (jis no) one whom IT (dey-i = gives) imparts awareness of Divine virtues, (so) that person (khaaey = eats) emulates them.

The praise-worthy Almighty (bharpoor hai = fills) pervades (jal-i) in water and (thal-i) in/on the earth, i.e. everywhere; IT is (paaia) found (gurmukh-i) with the guru’s guidance.

ਵਾਹੁ ਵਾਹੁ ਗੁਰਸਿਖ ਨਿਤ ਸਭ ਕਰਹੁ ਗੁਰ ਪੂਰੇ ਵਾਹੁ ਵਾਹੁ ਭਾਵੈ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਜੋ ਮਨਿ ਚਿਤਿ ਕਰੇ ਤਿਸੁ ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵੈ ॥੨॥

vāhu vāhu gursikẖ niṯ sabẖ karahu gur pūre vāhu vāhu bẖāvai. Nānak vāhu vāhu jo man cẖiṯ kare ṯis jamkankar neṛ na āvai. ||2||

O (gursikh) the guru’s disciples, (sabh) all (nit) ever (vaah-u vaah-u karah-u) praise – and emulate Divine virtues; it (bhaavai) pleases (poorey) the perfect guru, i.e. this is what the guru teaches.

(Jamkankar-u) the messenger of Divine justice does not (aavai) come (neyrr-i) near (tis-u = that) him/her, (jo) who praises Divine virtues and (chit-i karey) remembers them (man-i) in the mind – using them as guide for life. 2.

ਪਉੜੀ ॥ ਹਰਿ ਜੀਉ ਸਚਾ ਸਚੁ ਹੈ ਸਚੀ ਗੁਰਬਾਣੀ ॥ ਸਤਿਗੁਰ ਤੇ ਸਚੁ ਪਛਾਣੀਐ ਸਚਿ ਸਹਜਿ ਸਮਾਣੀ ॥ ਅਨਦਿਨੁ ਜਾਗਹਿ ਨਾ ਸਵਹਿ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥

Pa▫oṛī. Har jī▫o sacẖā sacẖ hai sacẖī gurbāṇī. Saṯgur ṯe sacẖ pacẖẖāṇī▫ai sacẖ sahj samāṇī. An▫ḏin jāgėh nā savėh jāgaṯ raiṇ vihāṇī.

(Paurri) stanza. (sach-u = truth) Naam/commands of (jeeo) the revered (sachaa) eternal (har-i) Almighty is Eternal (sachi =true) inevitable is (gurbanee) the guru’s word – which imparts awareness of Naam.

By learning (tey) from (satigur) the true guru, one (pachhaaniai = recognizes) becomes aware of (sach-u = truth) Naam and remains (sahj-i) steadfastly (samaanee) absorbed – in its compliance.

Such a person is (andin-u = every day) ever (jaagah-i = is awake) conscious of Divine commands and is never (savah-i = sleeps) indifferent; his/her (rain-i = night) life (vihaanee) passes (jaagat = being awake) conforming to Naam.

ਗੁਰਮਤੀ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ਸੇ ਪੁੰਨ ਪਰਾਣੀ ॥ ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਪਚਿ ਮੁਏ ਅਜਾਣੀ ॥੧੭॥

Gurmaṯī har ras cẖākẖi▫ā se punn parāṇī. Bin gur kinai na pā▫i▫o pacẖ mu▫e ajāṇī. ||17||

Those who (gurmatee) with the guru’s counsel (chaakhia) taste (har-i) Divine (ras-u = elixir) elixir, i.e. experience the Almighty within, (sey) such (praanee) persons have done (pu’nn) good deeds.

(Kinai na) no one (paaio) obtains awareness of Divine virtues commands from anywhere (bin-u) except the guru; (ajaanee = ignorant) those bereft of the guru’s guidance (muey = die) fall prey to vices (pach-i = destroyed) and suffer. 17.

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ਸਲੋਕੁ ਮ: ੩ ॥ ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਵਾਹੁ ਵਾਹੁ ਅਗਮ ਅਥਾਹੁ ਹੈ ਵਾਹੁ ਵਾਹੁ ਸਚਾ ਸੋਇ ॥

Salok mėhlā 3. vāhu vāhu baṇī nirankār hai ṯis jevad avar na ko▫e. vāhu vāhu agam athāhu hai vāhu vāhu sacẖā so▫e.

Prologue by the third Guru. (Baanee) the words (vaah-u vaah-u) of praising Divine virtues denote (nirankaar) the Formless Master IT-self; there is (na koey) none (avar-u) other (jeyvadd-u = as big) as great as (tis-u) IT.

(Vaah-u vaah-u) the praise-worthy Master is (agam) beyond reach and (athaah-u = bottomless) unfathomable – IT is not perceived by the senses; (soey = only that) the One (sachaa) eternal Master is (vaah-u vaah-u) all glory.

ਵਾਹੁ ਵਾਹੁ ਵੇਪਰਵਾਹੁ ਹੈ ਵਾਹੁ ਵਾਹੁ ਕਰੇ ਸੁ ਹੋਇ ॥ ਵਾਹੁ ਵਾਹੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਵੈ ਕੋਇ ॥

vāhu vāhu veparvāhu hai vāhu vāhu kare so ho▫e. vāhu vāhu amriṯ nām hai gurmukẖ pāvai ko▫e.

(Vaah-u vaah-u) the praise-worthy Almighty (veyparvaahu = carefree) expects nothing; one who (karey) says Vaah-u Vaah-u, i.e. praises, i.e. emulates virtues of, the Amighty, (s-u) that person (hoey) becomes like the Almighty.

(Vaah-u vaah-u) the Almighty is embodiment of (amrit) life-giving (naam-u) Divine virtues; (koey) some rare (gurmukh-i) follower of the guru (paavai) gets awareness of them.

ਵਾਹੁ ਵਾਹੁ ਕਰਮੀ ਪਾਈਐ ਆਪਿ ਦਇਆ ਕਰਿ ਦੇਇ ॥ ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਗੁਰਮੁਖਿ ਪਾਈਐ ਅਨਦਿਨੁ ਨਾਮੁ ਲਏਇ ॥੧॥

vāhu vāhu karmī pā▫ī▫ai āp ḏa▫i▫ā kar ḏe▫e. Nānak vāhu vāhu gurmukẖ pā▫ī▫ai an▫ḏin nām la▫e▫e. ||1||

One (paaiai) obtains awareness of (vaah-u vaah-u) Divine virtues and commands (karmee)

with Divine grace; the Almighty (aap-i) IT-self (daiaa kar-i) kindly (dey-i) imparts those.

This awareness is obtained (gurmukh-i) with the guru’s guidance; one who obtains, s/he (andin) ever (laeyey) utters/praises and lives by the virtues. 1.

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ਮ: ੩ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਸਾਤਿ ਨ ਆਵਈ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੇ ਬਹੁਤੇਰਾ ਲੋਚੀਐ ਵਿਣੁ ਕਰਮੈ ਨ ਪਾਇਆ ਜਾਇ ॥

Mėhlā 3. Bin saṯgur seve sāṯ na āvī ḏūjī nāhī jā▫e. Je bahuṯerā locẖī▫ai viṇ karmai na pā▫i▫ā jā▫e.

Prologue by the third Guru. (Saat-i) peace (na aavaee = does not come) is not attained (bin-u) without (seyvey = serving) obeying the guru; there is no (doojee = second) other (jaaey = place) source for attaining peace.

Also, we may (locheeai) yearn (bahuteyra = a lot) any amount, but the guru is not (paaia) found (vin-u) without (karmai) Divine grace.

ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਲੋਭ ਵਿਕਾਰੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਇ ॥ ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੁਕਈ ਹਉਮੈ ਵਿਚਿ ਦੁਖੁ ਪਾਇ ॥
Jinĥā anṯar lobẖ vikār hai ḏūjai bẖā▫e kẖu▫ā▫e. Jamaṇ maraṇ na cẖuk▫ī ha▫umai vicẖ ḏukẖ pā▫e.

(Jinha) those who have (vikaar-u) the vice of (lobh = greed) hunger of material things (antar-i) in them, they (khuaaey) go astray (doojai bhaaey = other ideas) thinking of other things – in preference to living by Divine virtues and commands.

Their being in cycles of (jamman-u) births and (maran-u) deaths does not (chukaee) end; they (dukh-u paaey) suffer for acting (vich-i) in (haumai) ego.

ਜਿਨ੍ਹ੍ਹਾ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੁ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥ ਤਿਨ ਜਮ ਕੀ ਤਲਬ ਨ ਹੋਵਈ ਨਾ ਓਇ ਦੁਖ ਸਹਾਹਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਸਚੈ ਸਬਦਿ ਸਮਾਹਿ ॥੨॥

Jinĥā saṯgur si▫o cẖiṯ lā▫i▫ā so kẖālī ko▫ī nāhi. Ŧin jam kī ṯalab na hova▫ī nā o▫e ḏukẖ sahāhi. Nānak gurmukẖ ubre sacẖai sabaḏ samāhi. ||2||

(Jinha) those who (laaia) put their (chit-u) the mind on the teachings of (satigur) the true guru, (koee naa-h) none (s-u) of them are (khaalee = empty) bereft of awareness of Naam.

(Tin) they are not (talab hovaee) summoned/wanted by (jam) the messenger of death; they (sahaah-i) bear no (dukh-u) pain.

Says third Nanak: (Gurmukh-i) those who follow the guru (ubrey = rise above) are saved, i.e. overcome vices and (samaah-i) merge (sachai) with the Eternal (sabad-i = with the word) with the guru’s guidance/teachings. 2.

ਪਉੜੀ ॥ ਢਾਢੀ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿ ਖਸਮੈ ਧਰੇ ਪਿਆਰੁ ॥ ਦਰਿ ਖੜਾ ਸੇਵਾ ਕਰੇ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰੁ ॥

Pa▫oṛī. Dẖādẖī ṯis no ākẖī▫ai jė kẖasmai ḏẖare pi▫ār. Ḏar kẖaṛā sevā kare gur sabḏī vīcẖār.

(Paurri) stanza. (Tis no) that person (aakheeai) is called (ddhaaddhee = singer of Divine praises) a seeker (j-i) who (dharey) bears (piaar-u) love (khasmai) for the Master.

S/he (dar-i kharra = stands at the gate) is ever ready (seya karey = to serve) to obey Divine commands (veechaar-u= contemplating) guided by (gur sabdee) the guru’s teachings.

ਢਾਢੀ ਦਰੁ ਘਰੁ ਪਾਇਸੀ ਸਚੁ ਰਖੈ ਉਰ ਧਾਰਿ ॥ ਢਾਢੀ ਕਾ ਮਹਲੁ ਅਗਲਾ ਹਰਿ ਕੈ ਨਾਇ ਪਿਆਰਿ ॥ ਢਾਢੀ ਕੀ ਸੇਵਾ ਚਾਕਰੀ ਹਰਿ ਜਪਿ ਹਰਿ ਨਿਸਤਾਰਿ ॥੧੮॥

Dẖādẖī ḏar gẖar pā▫isī sacẖ rakẖaiurḏẖār. Dẖādẖī kā mahal aglā har kai nā▫e pi▫ār. Dẖādẖī kī sevā cẖākrī har jap har nisṯār. ||18||

The seeker (paaisee) shall find (dar-u ghar-u = abode) the Divine abode as s/he (rakhai) keeps (sach-u) the Eternal (ur dhaar-i) enshrined in the mind.

(Ddhaaddhee) the seeker bears (piaar-i) love for (naaey) virtues and commands of the Almighty and attains (agla = great) the exalted (mahal-u = palace) status – of achieving union with the Master.

(Seyva chaakree = service) the way of life of a seeker is (jap-i) to remember and emulate (har-i) Divine virtues and commands; s/he (nistaar-i) is ferried across (nis = night) life by (har-i) the Almighty, i.e. is not born again. 18.

Friday, 15 June 2012 15:10 Written by Rawel Singh 0 Comments

SGGS pp 512-514, Goojri Ki Vaar, Pauris 11-13.

SGGS pp 512-514, Goojri Ki Vaar M: 3, Pauris 11-13.

ਸਲੋਕੁ ਮਃ ੩ ॥ ਗੁਰਮੁਖਿ ਧਿਆਨ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਸਚਿ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥ ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਰਹੈ ਰੰਗਿ ਰਾਤਾ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਿ ਭਾਇਆ ॥

Salok mėhlā 3 Gurmukẖ ḏẖi▫ān sahj ḏẖun upjai sacẖ nām cẖiṯ lā▫i▫ā Gurmukẖ an▫ḏin rahai rang rāṯā har kā nām man bẖā▫i▫ā

Prologue by the third Guru By (dhiaan) paying attention (gurmukh-i) to the guru’s teachings, a (sahaj) steady (dhun-i = music) Celestial words (upjai = manifests) are heard within, by which (chit) the mind (laaia = engaged) becomes aware (naam-i) of virtues and commands (sac hi) of the Eternal Master.

(Naam-u) virtues and commands of the Almighty (bhaaia = liked) become agreeable to (Gurmukh-i) one who follows the guru’s teachings; s/he (andin-u) ever (rahai) remains (raata) imbued (rang-i) with the love of (har-i) the Almighty.

ਗੁਰਮੁਖਿ ਹਰਿ ਵੇਖਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਬੋਲਹਿ ਗੁਰਮੁਖਿ ਹਰਿ ਸਹਜਿ ਰੰਗੁ ਲਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥

Gurmukẖ har vekẖėh gurmukẖ har bolėh gurmukẖ har sahj rang lā▫i▫ā Nānak gurmukẖ gi▫ān parāpaṯ hovai ṯimar agi▫ān aḏẖer cẖukā▫i▫ā

(Gurmukh-i) with the guru’s guidance, s/he (veykhah-i) sees (har-i) the Almighty everywhere and (bolah-i) talks of IT’s virtues; (gurmukh-i) with the guru’s teachings s/he (laaia) develops (rang-u) love for the Master and remains (sahj-i) in a state of poise.

Says the third Nanak: With the guru’s teachings, (giaan-u = knowledge) awareness of Naam (praapat hovai) is obtained; and attachment to material nature which results in (timar agiaan-u) darkness of mind and (adheruy = darkness) making one blind, i.e. oblivious of the purpose of human life, that (chukaaia) ends.

ਜਿਸ ਨੋ ਕਰਮੁ ਹੋਵੈ ਧੁਰਿ ਪੂਰਾ ਤਿਨਿ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

Jis no karam hovai ḏẖur pūrā ṯin gurmukẖ har nām ḏẖi▫ā▫i▫ā ||1||

But only one (jis no = whom) in whose destiny (hovai = be) is (poora = perfect) the Almighty’s (karam-u) grace, (tin-i = that person) s/he (dhiaaia) pays attention to (har-i naam-u) Divine virtues and commands – in thought word and deed. 1.

ਮ: ੩ ॥ ਸਤਿਗੁਰੁ ਜਿਨਾ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਲਗੋ ਪਿਆਰੁ ॥ ਸਹਜੇ ਨਾਮੁ ਨ ਧਿਆਇਆ ਕਿਤੁ ਆਇਆ ਸੰਸਾਰਿ ॥ ਫਿਰਿ ਫਿਰਿ ਜੂਨੀ ਪਾਈਐ ਵਿਸਟਾ ਸਦਾ ਖੁਆਰੁ ॥ ਕੂੜੈ ਲਾਲਚਿ ਲਗਿਆ ਨਾ ਉਰਵਾਰੁ ਨ ਪਾਰੁ ॥
Mėhlā 3. Saṯgur jinā na sevi▫o sabaḏ na lago pi▫ār Sėhje nām na ḏẖi▫ā▫i▫ā kiṯ ā▫i▫ā sansār Fir fir jūnī pā▫ī▫ai vistā saḏā kẖu▫ār Kūrhai lālacẖ lagi▫ā nā urvār na pār

Prologue by the third Guru (Jinaa) those who do not (sevioy = serve) obey the Almighty (sati guru) true guru, cannot (lago) develop (piaar-u) love for (sabad-i = word) Divine commands.

One who (sahajey = naturally) does not make it his/her nature to (dhiaaia) pay attention to (naam-u) Divine virtues and commands (kit-u) what for, i.e. what use does s/he make of, (aaiaa = coming) is s/he born (sansaar-i = in the world) as a human being.

Such a person (paaiai) is put (joon-i) in different life forms (phir-i phir-i) again and again, i.e. remains in cycles of reincarnation; s/he (khuaar-u) faces ignominies for being engrossed in (vista = filth) vices.

One (lagiaa = attached) given to (laalach = greed) being tempted by (koorrai = im-permanent) transitory pleasures, has comfort neither (urvaar = this end of world-ocean) in this world nor (paar = across) in the hereafter.

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ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਬਰੇ ਜਿ ਆਪਿ ਮੇਲੇ ਕਰਤਾਰਿ ॥੨॥

Nānak gurmukẖ ubre jė āp mele karṯār ||2||

Says the third Nanak: (J-i) when (kartaar) the Creator (aap-i = IT-self) by ITs grace (meley) causes one to find the guru, then (gurmukh-i) by following the guru’s teachings, one (ubrey = rises above) is saved from vices. 2.

ਪਉੜੀ ॥ ਭਗਤ ਸਚੈ ਦਰਿ ਸੋਹਦੇ ਸਚੈ ਸਬਦਿ ਰਹਾਏ ॥ ਹਰਿ ਕੀ ਪ੍ਰੀਤਿ ਤਿਨ ਊਪਜੀ ਹਰਿ ਪ੍ਰੇਮ ਕਸਾਏ ॥ ਹਰਿ ਰੰਗਿ ਰਹਹਿ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਰਸਨਾ ਹਰਿ ਰਸੁ ਪਿਆਏ ॥

Pa▫oṛī Bẖagaṯ sacẖai ḏar sohḏe sacẖai sabaḏ rahā▫e Har kī parīṯ ṯin ūpjī har parem kasā▫e Har rang rahėh saḏā rang rāṯe rasnā har ras pi▫ā▫e

(Paurri) stanza (Bhagat) the devotees (rahaaey) are motivated to live (sabad-i = by the word) by commands of (sachai) the Eternal Master and (sohadey = look good) receive acceptance – for union with the Creator.

(Tin) they (oopji) develop (preet-i) love for (har-i) the Almighty and (kasaaey = are attracted) yearn for union with the Master.

They (piaaey) drink (har-i ras-u) Divine elixir, i.e. recount Divine virtues with (rasna) with their tongues and (rahah-i = live) lead lives, (rang-i) lovingly (raaatey) imbued (rang-i) with the virtues of the Master;

ਸਫਲੁ ਜਨਮੁ ਜਿਨ੍ਹ੍ਹੀ ਗੁਰਮੁਖਿ ਜਾਤਾ ਹਰਿ ਜੀਉ ਰਿਦੈ ਵਸਾਏ ॥ ਬਾਝੁ ਗੁਰੂ ਫਿਰੈ ਬਿਲਲਾਦੀ ਦੂਜੈ ਭਾਇ ਖੁਆਏ ॥੧੧॥

Safal janam jinĥī gurmukẖ jāṯā har jī▫o riḏai vasā▫e Bājẖ gurū firai billāḏī ḏūjai bẖā▫e kẖu▫ā▫e ||11||

(Jin hi) those who (jaata) understand the purpose of human birth (gurmukh-i) with the guru’s guidance, they make (janam-u = one birth) human birth (saphal-u) successful as they attain union with the Creator; they (vasaaey = cause to dwell) remember (jio) the revered Almighty (ridai) in their minds – and live by ITs virtues and commands.

But one (baajh-i) without the guru (phirai = wanders) spends life engrossed in (doojai bhaaey = other love) thinking of other things/persons and (khuaaey) misses out, i.e. does not achieve union with the Master. 11.

Note: Hindu faith divides time into four ages namely Sat Yug, Treta Yug, Duaapar Yug and Kal-i Yug. Whereas the other three are characterized by truth, rituals and worship etc, the characteristics of Kali Yug make it necessary to remember Naam – Divine virtues and commands. This is the context for the Slok below.

ਸਲੋਕੁ ਮਃ ੩ ॥ ਕਲਿਜੁਗ ਮਹਿ ਨਾਮੁ ਨਿਧਾਨੁ ਭਗਤੀ ਖਟਿਆ ਹਰਿ ਉਤਮ ਪਦੁ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਸੇਵਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਾਇਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥

Salok mėhlā 3 Kalijug mėh nām niḏẖān bẖagṯī kẖati▫ā har uṯam paḏ pā▫i▫ā Saṯgur sev har nām man vasā▫i▫ā an▫ḏin nām ḏẖi▫ā▫i▫ā

Prologue by the third Guru (Ma hi) in Kaliyug, (bhagti) the devotees (khattiaa = earn) acquire (nidhaan-u = treasure) the wealth – of awareness of (naam-u) Divine virtues and commands, and (paaia) attain (utam) the sublime (pad-u) status of – union with – (har-i) the Almighty.

They (seyv-i = serve) follow the teachings of (satiguru) the true guru to (vasaaia = cause to dwell) keep (har-i naam-u) Divine virtues and commands (man-i) in mind and (and in – every day) ever (dhiaaia) pay attention to them.

ਵਿਚੇ ਗ੍ਰਿਹ ਗੁਰ ਬਚਨਿ ਉਦਾਸੀ ਹਉਮੈ ਮੋਹੁ ਜਲਾਇਆ ॥ ਆਪਿ ਤਰਿਆ ਕੁਲ ਜਗਤੁ ਤਰਾਇਆ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇਆ ॥

vicẖe garih gur bacẖan uḏāsī ha▫umai moh jalā▫i▫ā Āp ṯari▫ā kul jagaṯ ṯarā▫i▫ā ḏẖan jaṇeḏī mā▫i▫ā

By following the guru’s (bachan-i = words) teachings a devotee (jalaaia = burns) dissolves (haumai) ego and (moh-u) attachment; s/he remains (udaasi = withdrawn) detached from temptations in the world-play (vichey = in) while being (grih) a householder.

S/he (aap-i) him/her-self (taria = swims) gets across the world-ocean and (taraaia) ferries (kul) the whole (jagat-u) world, i.e. those in his/her company; (dhann-u) blessed is (maaia) the mother who (janeydi) gives birth to a devotee of the Almighty.

ਐਸਾ ਸਤਿਗੁਰੁ ਸੋਈ ਪਾਏ ਜਿਸੁ ਧੁਰਿ ਮਸਤਕਿ ਹਰਿ ਲਿਖਿ ਪਾਇਆ ॥ ਜਨ ਨਾਨਕ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਵਿਟਹੁ ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥੧॥

Aisā saṯgur so▫ī pā▫e jis ḏẖur masṯak har likẖ pā▫i▫ā Jan Nānak balihārī gur āpṇe vitahu jin bẖaram bẖulā mārag pā▫i▫ā ||1||

(Soee) only that person (paaey) finds (aisa) such (sati guru) a true guru in (jis-u) whose (mastak-i) forehead it has been (likh-i paaia) written (har-i) by the Almighty (dhur-i) from above, i.e. who is so destined – based on past deeds.

(Jan) the humble third Nanak (balihaari vitahu = is sacrifice to) adores (aapney = own) his guru (jin-i) who (paaia) put this (bharam-i bhula) deluded person (maarag-i) on track. 1.

ਮ: ੩ ॥ ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਵੇਖਿ ਭੁਲੇ ਜਿਉ ਦੇਖਿ ਦੀਪਕਿ ਪਤੰਗ ਪਚਾਇਆ ॥ ਪੰਡਿਤ ਭੁਲਿ ਭੁਲਿ ਮਾਇਆ ਵੇਖਹਿ ਦਿਖਾ ਕਿਨੈ ਕਿਹੁ ਆਣਿ ਚੜਾਇਆ ॥

Mėhlā 3 Ŧarai guṇ mā▫i▫ā vekẖ bẖule ji▫o ḏekẖ ḏīpak paṯang pacẖā▫i▫ā Pandiṯ bẖul bẖul mā▫i▫ā vekẖėh ḏikẖā kinai kihu āṇ cẖaṛā▫i▫ā

Prologue by the third Guru The mortals (bhuley) are misled (veykh-i) seeing (trai gun) the three modes of material nature in (maaia) the world-play, (jio) the way (patang) the moth (pachaaia) perishes on (deykh-i) seeing (deepak) a lamp and goes for it.

An example of this is (panddit) scholars of scriptures who (bhul-i bhul-i) go astray and (vekhah-iy) look as to (kih-u) how much money (kinai) someone has (aan-i charraaia) brought and offered.

ਦੂਜੈ ਭਾਇ ਪੜਹਿ ਨਿਤ ਬਿਖਿਆ ਨਾਵਹੁ ਦਯਿ ਖੁਆਇਆ ॥ ਜੋਗੀ ਜੰਗਮ ਸੰਨਿਆਸੀ ਭੁਲੇ ਓਨ੍ਹ੍ਹਾ ਅਹੰਕਾਰੁ ਬਹੁ ਗਰਬੁ ਵਧਾਇਆ ॥

Ḏūjai bẖā▫e paṛėh niṯ bikẖi▫ā nāvhu ḏa▫yi kẖu▫ā▫i▫ā Jogī jangam sani▫āsī bẖule onĥā ahaŉkār baho garab vaḏẖā▫i▫ā

They (nit) ever (parrah-i) read the scriptures but have their mind (doojai bhaaey = other love) elsewhere on (bikhia = poison) money; they (khuaaia) are caused to lose out in getting awareness (naavah-u) of Diviner virtues and commands, (dayy-i) by the Almighty.

(Jogi) the yogis, (jangam = those on the legs) wanderers and (saniaasi) ascetics (bhuley) are misled; (ona) they (vadhaaia) increase their (ahankaar) vanity and (garb-u) pride (bahu) a lot –by try going to impress people by symbolism.

ਛਾਦਨੁ ਭੋਜਨੁ ਨ ਲੈਹੀ ਸਤ ਭਿਖਿਆ ਮਨਹਠਿ ਜਨਮੁ ਗਵਾਇਆ ॥ ਏਤੜਿਆ ਵਿਚਹੁ ਸੋ ਜਨੁ
ਸਮਧਾ ਜਿਨਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ॥ ਜਨ ਨਾਨਕ ਕਿਸ ਨੋ ਆਖਿ ਸੁਣਾਈਐ ਜਾ ਕਰਦੇ ਸਭਿ ਕਰਾਇਆ ॥੨॥

Cẖẖāḏan bẖojan na laihī saṯ bẖikẖi▫ā manhaṯẖ janam gavā▫i▫ā Ėṯ▫ṛi▫ā vicẖahu so jan samḏẖā jin gurmukẖ nām ḏẖi▫ā▫i▫ā Jan Nānak kis no ākẖ suṇā▫ī▫ai jā karḏe sabẖ karā▫i▫ā ||2||

They do not (laihi) take (sat) true (bhikhia) alms, i.e. do not acquire virtues, but (gavaaia) waste (janam-u) human birth (manhatth-i) in stubbornness in trying to get (chhadan-u) clothing and (bhojan) food, i.e. material things.

(Vichahu) out of (etrriaa = so many of these) all these (so) that (jan-u) person is (samdha = fuel for sacrificial fire) destroys ego (jin-i) who (dhiaaia) pays attention to (naam-u) Divine virtues and commands, (gurmukh-i) guided by the guru.

Says (jan) the humble third Nanak: (Kis no) who do we (aakh-i sunaaiai) tell – as to who does what – (ja) when (sabh-i) every one (kardey) does what the Almighty (karaaia) motivates them to do. 2.

ਪਉੜੀ ॥ ਮਾਇਆ ਮੋਹੁ ਪਰੇਤੁ ਹੈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰਾ ॥ ਏਹ ਜਮ ਕੀ ਸਿਰਕਾਰ ਹੈ ਏਨ੍ਹ੍ਹਾ ਉਪਰਿ ਜਮ ਕਾ ਡੰਡੁ ਕਰਾਰਾ ॥

Pa▫oṛī Mā▫i▫ā moh pareṯ hai kām kroḏẖ ahaŉkārā Ėh jam kī sirkār hai enĥā upar jam kā dand karārā

(Pauri) stanza (Moh-u) attachment to (maaia) the world-play is like (preyt-u) a ghost i.e. creates fear, resulting from (kaam-u) lust, (krodh-u) wrath and (ahankaara) vanity.

This makes (enha) them (sirkaar = domain) subjects of (jam) the messenger of death and (upar-i = on) liable to (karaara) severe (ddandd-u) punishment by the Jam.

ਮਨਮੁਖ ਜਮ ਮਗਿ ਪਾਈਅਨ੍ਹ੍ਹਿ ਜਿਨ੍ਹ੍ਹ ਦੂਜਾ ਭਾਉ ਪਿਆਰਾ ॥ ਜਮ ਪੁਰਿ ਬਧੇ ਮਾਰੀਅਨਿ ਕੋ ਸੁਣੈਨ ਪੂਕਾਰਾ ॥

Manmukẖ jam mag pā▫ī▫aniĥ jinĥ ḏūjā bẖā▫o pi▫ārā Jam pur baḏẖe mārī▫an ko suṇai na pūkārā

It is (manukh = self-willed) those going their own way who are (paaianh-i) put (mag-i) on the path to (jam) the messenger of death; they are (jin) those for who consider (dooja bhau = other love) others than the Almighty (piaara) lovable.

They are (badhey = tied) detained like criminals (jam-pur-i = town/domain of Jam) under control of Jam and (maarian-i) brutalized; there is (ko na) no one (sunai) to listen to their (pukaara = calls) entreaties.

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਗੁਰੁ ਮਿਲੈ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਾ ॥੧੨॥

Jis no kirpā kare ṯis gur milai gurmukẖ nisṯārā ||12||

(Jis no) one on whom the Almighty (kripa karey) is kind, (tis-u) that person (milai) finds the guru and (gurmukh-i) with the guru’s teachings, s/he (nistaara) swims across, i.e. overcomes vices, does not come under control of Jam but unites with the Creator. 12.

ਸਲੋਕੁ ਮ: ੩ ॥ ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥ ਜੋ ਮੋਹਿ ਦੂਜੈ ਚਿਤੁ ਲਾਇਦੇ ਤਿਨਾ ਵਿਆਪਿ ਰਹੀ ਲਪਟਾਇ ॥

Salok mėhlā 3 Ha▫umai mamṯā mohṇī manmukẖā no ga▫ī kẖā▫e Jo mohi ḏūjai cẖiṯ lā▫iḏe ṯinā vi▫āp rahī laptā▫e

Prologue by the third Guru (Haumai) ego and (mamta) attachment to the world-play is (mohani) fascinating but it (gaeey khaaey = eats up) possesses (manmukha) self-oriented persons.

(Jo) those who (laaidey) put their (chit-u) hearts on, i.e. are tempted by, (moh-i = attachment) thoughts of (doojai) other things/persons, the temptations (viaap-i rahi) affect and (laptaaey = wraps round) control them.

ਗੁਰ ਕੈ ਸਬਦਿ ਪਰਜਾਲੀਐ ਤਾ ਏਹ ਵਿਚਹੁ ਜਾਇ ॥ ਤਨੁ ਮਨੁ ਹੋਵੈ ਉਜਲਾ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਮਾਇਆ ਕਾ ਮਾਰਣੁ ਹਰਿ ਨਾਮੁ ਹੈ ਗੁਰਮੁਖਿ ਪਾਇਆ ਜਾਇ ॥੧॥

Gur kai sabaḏ parjālī▫ai ṯā eh vicẖahu jā▫e Ŧan man hovai ujlā nām vasai man ā▫e Nānak mā▫i▫ā kā māraṇ har nām hai gurmukẖ pā▫i▫ā jā▫e ||1||

Only when we (parjaaleeai = fully burn) destroy the above attributes (sabad-i) with the teachings of the guru, (ta) then (eyh) it – attachment to the world-play – (jaaey) leaves (vichahu) from within.

Then (naam-u) Divine virtues and commands (vasai = dwell) are remembered (man-i) by the mind; (tan-u) the body and (man-u) mind are (ujla = free of dirt) purified, i.e. both thoughts and actions are free of vices.

Says Nanak the third: (Maaran-u) the antidote to (maaia) attachment to the world-play is awareness of (naam-u) Divine virtues and commands, and (paaia jaaey) is acquired (gurmukh-i) with the guru’s guidance. 1.

ਮ: ੩ ॥ ਇਹੁ ਮਨੁ ਕੇਤੜਿਆ ਜੁਗ ਭਰਮਿਆ ਥਿਰੁ ਰਹੈ ਨ ਆਵੈ ਜਾਇ ॥ ਹਰਿ ਭਾਣਾ ਤਾ ਭਰਮਾਇਅਨੁ ਕਰਿ ਪਰਪੰਚੁ ਖੇਲੁ ਉਪਾਇ ॥

Mėhlā 3 Ih man keṯ▫ṛi▫ā jug bẖarmi▫ā thir rahai na āvai jā▫e Har bẖāṇā ṯā bẖarmā▫i▫an kar parpancẖ kẖel upā▫e

Prologue by the third Guru (Ehu = this) the mortal’s (man-u = mind) soul has been (bharmia) deluded (keytrriaa jug = numerous ages) for numerous births; as a result it has not (rahai) remained (thir-u) steady and (aavai = comes) has been taking births and (jaaey) leaving.

When (har-i bhaana) the Almighty wills (ta) then IT (bharmaaian-u) deludes the soul by (kar-i upaaey = arranging) tempting it with (parpanch-u = of five elements) the world (kheyl) play.

ਜਾ ਹਰਿ ਬਖਸੇ ਤਾ ਗੁਰ ਮਿਲੈ ਅਸਥਿਰੁ ਰਹੈ ਸਮਾਇ ॥ ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥੨॥

Jā har bakẖse ṯā gur milai asthir rahai samā▫e Nānak man hī ṯe man māni▫ā nā kicẖẖ marai na jā▫e ||2||

(Ja) when (har-i) the Almighty (bakhsey) bestows grace based on one’s deeds, (ta) then IT (milaaey) enables one to find the guru, with whose guidance the soul (rahai) remains (asthir-u) steady – not deluded – and (samaaey) is absorbed in the Almighty.

Says the third Nanak: This happens when (man-u) the mind (maania) is persuaded (tey) by (man hi) the mind itself, i.e. when it discovers and follows Divine virtues and commands present within; this is the Creator’s play (na kichh-u) nothing (marai) takes birth or (jaaey = goes) dies – only the soul keeps moving. 2.

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ਪਉੜੀ ॥ ਕਾਇਆ ਕੋਟੁ ਅਪਾਰੁ ਹੈ ਮਿਲਣਾ ਸੰਜੋਗੀ ॥ ਕਾਇਆ ਅੰਦਰਿ ਆਪਿ ਵਸਿ ਰਹਿਆ ਆਪੇ ਰਸ ਭੋਗੀ ॥

Pa▫oṛī Kā▫i▫ā kot apār hai milṇā sanjogī Kā▫i▫ā anḏar āp vas rahi▫ā āpe ras bẖogī

(Pauri) stanza (Kaaia = body) the body is like (apaar-u = infinite) a vast (kot-u) fort – in which the Master stays hidden and (milna) one finds IT (sanjogi) at ITs will.

(Aap-i = self) the Creator (vas-i rahiaa) dwells (andar-i) in the body-fort and is (bhogi = consumer) enjoyer of (ras) the objects of pleasure, by being within.

ਆਪਿ ਅਤੀਤੁ ਅਲਿਪਤੁ ਹੈ ਨਿਰਜੋਗੁ ਹਰਿ ਜੋਗੀ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਕਰੇ ਹਰਿ ਕਰੇ ਸੁ ਹੋਗੀ ॥ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਲਹਿ ਜਾਹਿ ਵਿਜੋਗੀ ॥੧੩॥

Āp aṯīṯ alipaṯ hai nirjog har jogī Jo ṯis bẖāvai so kare har kare so hogī Har gurmukẖ nām ḏẖi▫ā▫ī▫ai lėh jāhi vijogī ||13||

At the same time (aap-i = self) IT is (ateet-u) detached and (alipt-u) untouched by the world-play.

(Jo) whatever (tis-u = that) the Almighty (bhavaai) wills/directs, the creature (karey) does (so) that; what (har-i) the Almighty (karey) does by being in the creature (su) that (hogi) happens.

When we (dhiaaeeai) pay attention to (har-i naam-u) Divine virtues and commands, then (vijogi) separation from the Creator (lah-i jaaey = is removed) does not happen – the soul then does what is liked by the Creator and is not reborn. 13.